Dalai Lama Discusses Indian Wisdom

Vidyaloke Talk for All Citizens - Indian Wisdom and the Modern World

Bengaluru, India - This morning, His Holiness the Dalai Lama returned to the ballroom of the hotel where he is staying to address a packed audience of more than 1000. He was again given a traditional welcome, lit a lamp and paid his respects before the sacred images set up at the back of the stage. He scanned the faces of members of the audience and waved to them before he sat down. In his introduction Veer Singh referred to His Holiness as an extraordinary human being. He observed that when he hears people praise his simplicity, his joy, his childlike innocence, he reminds himself that His Holiness manifests these qualities because he is a spiritual practitioner.

“Good morning everybody, I hope you all got enough sleep so you won’t doze off and discourage me during my talk.” His Holiness teased the audience. “‘Ancient Wisdom in Modern India’ is one of my favourite subjects. Despite the material, technological and scientific developments we see around us, we are passing through an emotional crisis. I don’t think prayer alone is an effective way of stabilizing the community.

“More important is to bring about your own peace of mind. To do that requires knowledge of the workings of the mind and emotions and an understanding of reality. What’s crucial is training the mind, for just as we value physical hygiene, we ought also to appreciate emotional hygiene.

“We can do this in a secular context, without bias towards any particular religious tradition. I use the word secular in the way it is understood in India to imply respect for all spiritual traditions, and even for the views of those who have no faith. Some of my western friends feel that the term implies disrespect for religion. Be that as it may, my concern is to see how individuals can become peaceful, joyful people regardless of their religious allegiance. And in this connection I believe that many elements of ancient Indian wisdom can be applied in practical and realistic way.

“Since all religious traditions involve human beings, they all convey a message related to human values like love and compassion. Theistic traditions base these on faith in a creator God. However, in this country, India, three traditions emerged that don’t found their practice on belief in God—a branch of the Samkhya Tradition, Jainism and Buddhism. They deal with consciousness and accept a succession of lives.”

His Holiness suggested that the memories some people have of their previous lives suggests there is something to remember. He mentioned two girls he has met, one in Patiala and another in Kanpur, who had clear and vivid memories of their previous lives. They each identified their previous family. Another case he cited involved a boy born in Tibet, who insisted to his parents that he belonged in India. They brought him to Dharamsala where he told them that he had lived in South India. When they brought him to Ganden monastery he was able to show them his old house, pointing to a box where they would find his glasses. American psychiatrist Ian Stevenson researched and collated many such stories from different parts of the world.

His Holiness observed that, particularly since the discovery of neuroplasticity, the ability of the brain to change, brain specialists have begun to acknowledge that there may be more to consciousness than being a mere function of the brain. According to Dharmakirti something that is not consciousness cannot give rise to consciousness, but his explanation is quite rough compared to modern knowledge of the function of the brain. His Holiness recalled mentioning to a scientist that if you are quiet, you can give rise to different emotions simply on the basis of thought. He conceded that that seemed to be what was happening, but didn’t necessarily accept it.

There are said to be levels of consciousness that differ according to their subtlety. The coarsest level of consciousness is our normal waking state, filled with sensory awareness. Subtler than that are the dream state, deep sleep state and what happens when we faint. Subtlest is the consciousness that manifests at the time of death.

For non-Buddhists the self has an important role in rebirth, but Buddhism refutes the existence of a permanent, single, autonomous self, stating that the self is designated on the basis of the five psycho-physical aggregates.

The Vaibhasikas or Particularists, the most basic of the four main Buddhist schools of thought, speak of things coming into being, enduring, decaying and disintegrating. Other schools speak of things changing from moment to moment and refer to a substantial cause and cooperative conditions. In terms of consciousness, the substantial cause must be a previous moment of consciousness.

His Holiness explained that the Vaibhasikas and Sautrantikas, or Sutra Followers, only speak of the selflessness of persons. The Chittamatrin, or Mind Only School, also accept the selflessness of phenomena, but they assert that nothing exists externally. They also assert that visual consciousness and its object, for example, are non-dual. They say a visual object appears as a result of imprints on the mind. This may help counter attachment to external things, but does little to counter a disturbing emotion like hatred that is part of our inner world.

His Holiness went on to state the Madhyamaka, or Middle Way, view that whether or not things exist externally, the mind has no intrinsic existence. In explaining the Perfection of Wisdom teachings, Nagarjuna emphasised dependent arising. His Holiness cited two verses from ‘Fundamental Wisdom of the Middle Way’:

That which is dependent origination

Is explained to be emptiness.

That, being a dependent designation,

Is itself the middle way.

There does not exist anything

That is not dependently arisen.

Therefore there does not exist anything

That is not empty.

To say form is empty is not to deny physical existence. Nagarjuna says that someone who is able to see dependent arising can understand the Four Noble Truths - true suffering, cause, cessation and path.

His Holiness clarified that the Buddha taught the Four Noble Truths first and that the Perfection of Wisdom came later. Explained along with the Four Noble Truths were the Twelve Links of Dependent Arising, which outline how suffering and its causes arise and how they can be ended.

His Holiness cited another verse from Nagarjuna’s ‘Fundamental Wisdom’ that he compared to what American psychiatrist Aaron Beck told him. Experience treating people with problems to do with anger has taught Beck that when we are angry we see the object or focus of our anger as 100% negative, but 90% of that feeling is just mental projection.

Through the elimination of karma and mental afflictions there is Liberation;

Karma and mental afflictions come from conceptual thoughts and

These come from mental fabrications.

Fabrication ceases through emptiness

The misconceptions that give rise to karma and mental afflictions come from mental fabrication—and that is ended through emptiness.

In his ‘Entry into the Middle Way’ (Madhyamakavatara), Chandrakirti establishes that no part of a chariot by itself is the chariot. This does not mean that there is no chariot, it functions and exists on a conventional level.

“We need to practise using our intelligence to the full,” His Holiness advised. “Thinking about emptiness is of immense help in weakening our destructive emotions. The two books I’ve mentioned, ‘Fundamental Wisdom’ and Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’ are powerful weapons with which to challenge the inner enemy of self-centredness and defeat our destructive emotions. Compared to these, all the visualizations of deities and so on are relatively ineffective.

“This life can become meaningful, guaranteeing that the next life will be fortunate too. Since the teacher has spent a great deal of time on this, you can’t expect to make great achievements in a short time. You have to study, analyse and meditate on what you have learned.”

The audience responded with applause. In the last few minutes of the session His Holiness answered several questions from them. He talked about cultivating compassion. He expressed his approval of organ donation and moves to encourage vegetarianism. Asked how to make everyone happy, he answered, “First, smile.”

He reminded his listeners that the Buddha had been born a prince, but after becoming a monk he lived like a beggar. He noted that despite his education as a lawyer, Mahatma Gandhi also lived like a humble, lowly person.

Finally, a schoolboy told His Holiness that he had had to play the role of Dalai Lama in a school exercise and had learned a lot about His Holiness. Nevertheless, he wanted to ask him directly if he actually practises compassion and if so, how he does it. His Holiness repeated advice he gave yesterday about the value of carefully studying Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’.

“Read it and compare what it says to your own experience. And when you are acting as the Dalai Lama, don’t forget to smile and then smile some more.”

Dalai Lama Gives Introductory Talk on Buddhism

Dharamsala, HP, India, 27 May 2015 - His Holiness the Dalai Lama was given a traditional Tibetan welcome when he arrived at the Upper Tibetan Children’s Village School this morning. A large group of female students sang a traditional welcoming song. As His Holiness walked from his car to the stage he greeted people in the crowd who caught his eye. Approximately 4500 students from Upper and Lower TCV Schools, Gopalpur, Suja and Chauntra TCVs, Sherab Gatsel Lobling, students at various universities and others currently attending a Teacher Training organized by the Education Department of the CTA, were seated under an awning on the Upper TCV basketball court.

Once His Holiness had taken his seat, several groups of lay-people performed exemplary debates directly in front of the stage discussing the three kinds of knowledge, the two methods for generating the awakening mind of bodhichitta, definitions of the Three Jewels, the Four Noble Truths and so forth.

“Today, people from a variety of places have gathered here to listen to an introduction to Buddhism,” His Holiness began. “This is the ninth occasion that we’ve done this and it looks like this might be the biggest yet. Students and teachers from different schools, my greetings to you all - Tashi delek. I’d especially like to greet those who have just debated in front of us and congratulate them for taking an interest in logic and philosophy.

“In Tibet in the past almost no one from the lay community or even from among the nuns engaged in debate. This was one of our shortcomings. In the 56 years we’ve been in exile, I’ve urged people, even those belonging to monasteries and nunneries that had no tradition of study to take it up. Phende Lekshe Ling, Namgyal Monastery, is an example. When it was established by the 7th Dalai Lama he asked the monks of Zhalu Monastery to give the monks of the new monastery training in performing rituals. Like those at Gyumey and Gyutö Tantric Colleges, they were adept, but followed no course of study. That has changed. Similarly, study in the nunneries has succeeded to the point that we will shortly have nuns who have become Geshes or Geshemas.”

He said that the excellent Nalanda tradition had spread across the length and breadth of Tibet and yet the majority of the people did not properly appreciate it. It is a tradition that relies on investigation and analysis, not just scriptural quotation. He cited the Buddha’s advice to his followers not to accept what he taught at face value, but to test it the way a goldsmith satisfies himself of the value of gold.

His Holiness remarked that the psychology and philosophy explained in the Nalanda tradition are of great interest to contemporary scholars and scientists. They are sufficiently impressed to enquire whether its dialectical approach can be applied to other academic disciplines. He feels it can. He mentioned that while Buddhist traditions identify 49 or 51 emotions, the American psychologist Paul Ekman has done extensive research into facial expressions that enable him to identify 15.

When, 40 years ago, His Holiness was thinking of opening a conversation with modern scientists, a Western Buddhist friend cautioned him to be careful saying that science is the killer of religion. He considered this carefully and concluded that, as a tradition based on reason, Buddhism was not vulnerable to this threat. He went ahead and is confident that the results have been mutually beneficial. One result is that monks in the great monasteries re-established in South India now study science as part of their curriculum.

“When I reached Mussoorie in April 1959, most of you were not born. Now I’m in my 81st year and I will definitely not live for another 80 years, but judging by my present physical health I might live another 10 or 20 years. You Tibetans who are young today will have to shoulder the responsibility of preserving our religion and culture. Our brothers and sisters in Tibet are not free to do so. We who have such freedom should exercise it.

“Conditions in Tibet in the past were ripe for change,” His Holiness said. “In retrospect I can see that many things could have been done differently. The 13th Dalai Lama tried to strengthen links between different parts of Tibet because the country was politically fragmented. But what bound all Tibetans together was their Buddhist culture, their respect for and study of the Kangyur and Tengyur. This was also true of the Himalayan and Mongolian regions too.”

His Holiness pointed out that every one of the 7 billion human beings alive today wants to be happy. He clarified that the Bodhisattva ideal is not about abandoning our own happiness, but about giving priority to the happiness of others.

“However,” he asked, “how can you help others if you can’t help yourself? We pray that all beings be free from suffering, but for the prayer to be fulfilled we need to do something about it.”

Recalling his recent discussions with Archbishop Desmond Tutu, who also visited TCV, he said that their conclusion was that we need to find happiness without violence, which is something everyone can try to do. He said that it’s clear that if humanity is happy, each of us as individuals will be happy too. He repeated that as human beings we are all responsible for each other; we all have the potential to be kind and affectionate. He also spoke about his commitment as a Buddhist monk to promoting harmony among the world’s religious traditions.

Finally, His Holiness spoke of his commitment to preserving the natural environment of Tibet, something of importance not only to Tibetans but also to maybe 1 billion other people in Asia who depend on the waters of rivers that rise in Tibet.

He also voiced his concern to preserve Tibetan culture, a culture of peace and non-violence, which can make a positive contribution in the wider world. He told the story of a former Tibetan official who had emigrated to the USA and was working cleaning vegetables in a university kitchen. His colleagues noticed that he was carefully rescuing worms and bugs he found on the vegetables, setting them aside and taking them outside to release them at the end of his shift. They asked what he was doing and he told them that Tibetans try not to kill small creatures, but to protect life wherever they can. Shortly afterwards he noticed that several of them were following his example. His Holiness concluded:

“I’ve done what I can to preserve Tibet’s ecology and its compassionate, non-violent culture. Now I’m passing this responsibility to you.”

He announced that he will give a further introduction to Buddhism tomorrow. He will also lead a ceremony for generating the awakening mind of bodhichitta and make time to answer students’ questions. The day after that, he will give an Avalokiteshvara empowerment.

Longevity Empowerment & Long-Life Offering for the Dalai Lama

Longevity Empowerment and Long-Life Offering

Sumur, Ladakh, J&K, India - For the third day in a row, His Holiness the Dalai Lama walked down from his quarters on top of Samstanling Monastery to the teaching ground below. In the monastery courtyard and again below the gate groups of people had gathered in hope of catching his attention. He smiled, waved and exchanged a few words with as many as he could. Similarly, when he reached the front of the stage above the teaching ground, his gaze took in the faces before him as he smiled and waved to the crowd. Once he had sat down, he began the preparatory procedures for the Longevity Empowerment he was going to give. In the meantime, the chant-master led the audience in chanting the mantra of Arya Tara.

When he was ready, His Holiness addressed the congregation. “Over the last few days I’ve met members of the public, inaugurated the Great Summer Debate and yesterday I gave teachings. So, today, by way of an auspicious conclusion, I’m going to give a Longevity Empowerment according to Wish-fulfilling Wheel of White Tara.

“Have a good heart and remember that things do not exist inherently. Try to transform adverse circumstances into positive opportunities. If you keep bodhichitta and the view of emptiness in mind, whatever you do will be beneficial.

“As I explained yesterday, the essence of the teaching of the Buddha is the practice of altruism. This is something all religions teach, but in the Buddhist approach it’s important to consider the altruistic action, agent and the beneficiary as lacking intrinsic existence. As we begin this Longevity Empowerment, set an intention to live a long life with a warm heart. Of course, this empowerment involves Tantra, but from a Sutrayana point of view our practice should focus on generating merit, which ultimately gives rise to the form body of a Buddha and accumulating wisdom that gives rise to the truth body.”

As part of the empowerment, His Holiness led the congregation in taking the bodhisattva vows. Once the ritual was complete, a ceremony of offerings and prayers for His Holiness’s long life began. It was led by the monks, but also involved local people who processed past His Holiness at key points, while others offered song and dance performances below the stage. Proceedings concluded with the recitation of the ‘Song of Immortality’, a prayer for His Holiness’s long life by his two tutors, the ‘Prayer to the Sixteen Arhats’, a ‘Prayer to Amitayus’ and so forth.

After returning to his quarters in the monastery, His Holiness had lunch with Ganden Trisur, Rizong Rinpoche and former Rajya Sabha Member, Thiksey Rinpoche. He is expected to return to Leh tomorrow.

original link & photos: https://www.dalailama.com/news/2018/longevity-empowerment-and-long-life-offering

Dalai Lama Teaches in Latvia

Dzogchen Teaching and Public Dialogue

Riga, Latvia - Before leaving for the teaching venue at the Skonto Hall this morning, His Holiness the Dalai Lama gave an interview to Gundars Reders of Latvian Television for broadcast in their prime slot,‘One to One’. Reders began by asking what His Holiness means about the world being in crisis.

“There is a lot of fear and anger, unfulfilled desire and exploitation, a huge gap between rich and poor—and starving children. Many of the problems humanity faces are of our own making”

Reders asked how we can tackle terrorism with compassion—isn’t it impossible? His Holiness disagreed saying that such problems will only be finally solved if we can reach out, remembering that even these trouble-makers are also human beings. He said that falling back on the use of force only serves to create more terrorists. It’s an out of date approach that reflects an education system that tends to set materialistic goals, but has little time for inner values. He mentioned ongoing efforts to create a curriculum to introduce secular ethics into contemporary education.

His Holiness was conciliatory about being unable to visit Russia and its Buddhist republics of Kalmykia, Buryatia and Tuva, acknowledging the relations that exist between Russia and China. He compared this to the fact that he is currently unable to visit any Buddhist country except Japan. Reders also observed that he will not be meeting the Latvian President.

“That’s ok,” His Holiness replied, “my visit is entirely non-political. I’m not disappointed. The world belongs to its 7 billion people and each country belongs to its population, so I consider the general public to be more important.”

Putting questions to His Holiness that he had received via social media, Reders asked him if he owned a mobile phone and if he had ever wished to be married. To both he responded with a blunt “No”. However, asked how to find lasting happiness, he replied that as a student of the Indian Nalanda tradition, he employs reason and analysis. This leads him to conclude that what disrupts our peace of mind is giving in to disturbing emotions like anger and fear. So the solution is to find and apply antidotes to them.

The short drive to the Skonto Hall took longer on a Monday morning than it had on the previous two days. Having arrived and acknowledged the audience, His Holiness lost no time in sitting down and explaining that he was first going to give some background to the day’s teaching. He mentioned that in Tibet teachings and traditions introduced before or after the time of Lotsawa Rinchen Sangpo in the 11th century are distinguished as belonging to the Nyingma or Ancient tradition.

Within the Nyingma is a categorisation of Buddhist teachings into the nine vehicles. Three outer vehicles founded on the Four Noble Truths; three outer tantras and three inner tantras. The outer vehicles—the Hearer, Solitary Realizer and Bodhisattva vehicles deal with antidotes to the negative emotions in relation to the Three Trainings. The outer tantras, kriya, upa and yoga tantras concern Vedic-like asceticism, practices such as ablutions and fasting.

The inner tantras, powerful transformative methods, are the maha, anu and ati yogas. Maha yoga includes the generation stage. Anu yoga includes the completion stage and ati yoga, the utmost yoga, because it employs the innate mind of clear light is referred to as taking pristine awareness into the path. It involves the realization that all phenomena are nothing other than the appearances of the naturally arising primordial wisdom which has always been beyond arising and ceasing. His Holiness remarked that comparisons can be made with what is described in the Guhyasamaja and Kalachakra tantras.

His Holiness mentioned related texts that include Longchen Rabjampa’s ‘Seven Treasuries’ and his ‘Trilogy on Finding Comfort and Ease’, which he received from Trulshik Rinpoche and which he encourages Nyingma centres of learning to study and uphold. He added that he has received the explanatory transmission of the ‘Treasury of Dharmadhatu’ and has undertaken the requisite 100 day retreat.

His Holiness observed that Je Tsongkhapa had a special connection to the Nyingma tradition due to the teachings he received from the Great Adept of Lhodrak. He was someone who had a vision of Vajrapani and received teachings from Manjushri himself. Je Rinpoche’s disciple Gyalwa Gendun Drup, the first Dalai Lama and his successors, the 2nd, 3rd, 5th and 13th Dalai Lamas were all non-sectarian in their approach to practice.

“In the early part of my life,” he continued, “I followed only the Gelug tradition. But a time came when I wanted to receive the Guhyagarbha - Essence of Secrets - from Khunu Lama Rinpoche. However, there was some reluctance about this because I was then propitiating Dolgyal. Later, I discovered that the 5th Dalai Lama had written that Dolgyal was a perfidious spirit arisen from distorted prayers who harms the Buddha’s teachings and sentient beings. I gave it up.

“Eventually I received Guhyagarbha and Rongzom’s commentary to it from Dilgo Khyentse Rinpoche, as well as teachings from Trulshik Rinpoche. The irony is that while I propitiated Dolgyal my religious freedom was curtailed and now that I have restricted its practice its proponents complain their freedom is limited.

“I am not able to do much Dzogchen practice, but these days I do Vajrakilaya, Hevajra, Five-deity Heruka, Vajrayogini, which comes from the Sakyas, Kurukulla, as well as the Kagye Chidril composed by the Fifth Dalai Lama. Rigzin Pema Trinley urged, ‘Though you let other teachings decline, don’t let the Kagye diminish’. I have a commitment to read daily from the ‘Treasury of Dharmadhatu’, so I’ll read the first chapter to you now.”

When that was done, His Holiness went on to read Dza Patrul Rinpoche’s ‘The Uniqueness of the Wise Glorious Monarch: Three Keys Penetrating the Core’.

He concluded, “Over the last couple of days I’ve given teachings that belong to the general structure, derived from the Nalanda Tradition. I received ‘Stages of Meditation’ from Sakya Abbot Sangye Tenzin and the ‘Concise Stages of the Path’ from Ling Rinpoche, Trijang Rinpoche and Tagdrak Rinpoche. Today’s teaching, which belongs in the specialized category, I received from Dilgo Khyentse Rinpoche and I had fruitful discussions about it with Sakya Abbot Khenpo Rinchen. I hope these instructions are of some benefit to you.”

His Holiness returned to the Skonto Hall after lunch to take part in discussions with singer-songwriter, Boris Grebenschikov; film director, Vitaly Mansky; and theatre director Alvis Hermanis, moderated by director, actor, and playwright Ivan Vyrypaev. They touched approvingly on His Holiness’s promotion of secular ethics as a more universal source of inner values.

Asked to summarize problems in today’s world, His Holiness mentioned fear, anger and short-sightedness, which arise in the absence of compassion and inner values. He declared that the best way to fulfil your own interest is to cultivate warm-heartedness. He pointed out that compassion yields a calm mind and self-confidence, which result in less fear and anxiety. Concern for others well-being naturally gives rise to trust that is the foundation of friendship.

He remarked that a doctor never advises you to be angrier—she tells you to relax, which, in addition to being physically at ease, entails having peace of mind. He further clarified that the purpose of life is to find happiness. We plan for next week, next year or even next century, but there is no guarantee about any of it. We are sustained by the hope of something good.

Replying to a member of the audience from Ukraine who asked if the world is really getting better, His Holiness pointed out that in the early 20th century, when nations declared war, their citizens joined up to fight without hesitation. By the end of the century this had changed. People protested about the Vietnam War and demonstrated in their hundreds of thousands against the invasion of Iraq. People are tired of violence and a popular desire for peace is a growing.

Finally, asked how to deal with problems and difficulties, His Holiness replied that he finds the 8th century Indian Buddhist master Shantideva’s advice to be realistic and helpful. Analyse the problem and whether you are able to overcome it. If you can, that’s what you should do and there’s no need to worry about it. If you can’t, worrying about it won’t help.

As discussions came to an end, Natasha Inozemtseva offered thanks on behalf of the organizers to everyone who contributed to the success of these three days of teachings— staff, volunteers, security personnel, translators and so forth. Then the event was brought to a poignant conclusion with a gentle song by Boris Grebenschikov. The crowd applauded and he continued to play as His Holiness left the stage. Early tomorrow, His Holiness will return to India.

original link & photos: https://www.dalailama.com/news/2017/dzogchen-teaching-and-public-dialogue

Dalai Lama Says to Check Your Motivation

Avalokiteshvara Permission, Long Life Offering and Conclusion of Kalachakra Empowerment

Bodhgaya, Bihar, India, 14 January 2017 - Crowds two or three metres deep lined the road as His Holiness the Dalai Lama made the short journey from Namgyal Monastery to the Kalachakra Temple hoping to catch a glimpse of him once again this morning. The Sikyong, Parliamentary Speaker and Chief Justice, for the CTA, and a representative of the sponsors accompanied him from his car to the stage. Once again he acknowledged the audience, the eminent Lamas on the stage and in the temple inspected the Kalachakra sand mandala, before taking his seat on the throne.

“Usually at the end of a series of teachings like this we do a White Tara Longevity Empowerment,” His Holiness told the gathering, “but on this occasion I thought we might do a Chenresig permission from Tagphu Rinpoche’s cycle of visions. It’s called Avalokiteshvara Sarvadugati Parishodana. It’s said that every time you receive this, one rebirth in the lower realms is averted. I received it from my tutors, first from Tagdag Rinpoche and later again, as a result of a dream I had, from Trijang Rinpoche. While I do the preparation, you can recite ‘Manis’.

“There are different explanations of Om Mani Padme Hum, but in general Om is the opening syllable while Mani means jewel and indicates the awakening mind of bodhichitta. Just as a jewel fulfils people’s wishes, so bodhichitta benefits beings. Padme means lotus and indicates wisdom, the ability to discern right from wrong and how things are to a broad extent—how things are impermanent, in the nature of suffering and so on. Padme also indicates the ability to understand emptiness. In terms of the result, Mani gives rise to the Form Body. The wisdom of the Buddha always abides in emptiness, seeing the diversity of things and aware of their suchness. The lotus, indicating wisdom, gives rise to the Truth Body. Wisdom and bodhichitta, lotus and jewel, are combined in enlightenment.”

His Holiness began the permission by performing a ritual to mollify any hindering forces. The Sikyong Dr Lobsang Sangay came forward to offer a mandala, accompanied by his young daughter.

His Holiness took the opportunity to give a reading transmission of the Kalachakra Six Session Yoga compiled at his instigation by his ordination master, Kyabjé Ling Rinpoche. Copies of this in Tibetan and English translation had been distributed earlier. His Holiness advised that it is good to clean the room before reading the verses. He added that if you have images of the enlightened ones, it’s fine to set them up, but images are not something to get excited about or to boast about. He recalled that Milarepa had no images in his retreat cave, in fact no possessions at all—and he attained enlightenment in that life.

“We’ve been going through teachings for the last few days,” His Holiness observed. “Check your motivation. Don’t let yourself become preoccupied with things of this life or even of the next. Don’t settle for finding peace for yourself alone either. Reflect on the difficulty of finding this human life, how things are impermanent and that cyclic existence is in the nature of suffering. Take refuge in the Three Jewels, develop a determination to be free of cyclic existence, generate bodhichitta and think about how we are beset by wrong views that can be overcome.

When it came to His Holiness’s name mantra, he said that he had received it from Kyabjé Ling Rinpoche and now the audience had heard it from him.

Resuming the permission, His Holiness explained that it related to Khasarpani Avalokiteshvara with Green Tara to his right and Ekajati to his left.

He observed that humans are social beings, and while the intelligent thing to do is to try to help each other, we tend instead to work only for our own benefit. Nowadays, however, we do not live in isolation. Bodhichitta is about taking responsibility for each other’s welfare. He stressed that although all religious traditions teach about love and compassion, concern for others is not just a religious attitude, it’s of practical value.

“There will be change in Tibet,” His Holiness declared. “Tibetans who came here to attend the Kalachakra Empowerment were called home. Some officials in Tibet referred to the Empowerment as illegal—according to what legal system, I wonder? What they said was just an opinion. Nevertheless, Tibetans were warned that if they didn’t return in time, they would face trouble or their relatives would face penalties. This kind of action contributes nothing to social harmony, it is just disruptive.

“I’m pleased that Tibetans continue to be good hearted and generous. Chinese and other people abroad tell me this is something they admire in Tibetans. It’s something for us to be proud of.

“With regard to inter-religious harmony, instead of focussing so much on being Nyingmas, Sakya, Kagyus or Gelukpas, we should remember that we all follow the same teacher, the Buddha Shakyamuni and that our traditions derive from the 17 Masters of Nalanda.

“We can pray that all sentient beings are blessed by Avalokiteshvara Khasarpani. As a commitment it would be good if you could recite 10,000, or 1000, at least 100, ‘manis’ every day.

“There my job is done. Now it’s up to Sakya Dagtri to lead the Long-Life Offering.”

After a moment’s reflection, His Holiness picked up where he’d left off:

“Usually there is a point in the ceremony when the Lama accepts the Long Life prayers offered to him. In fact, my prayer every day is to remain as long as space remains and as long as beings remain. In this life, someone who started as a small boy in a remote and secluded part of Amdo has now reached the age of 81 or 82. I can see what benefit I can offer to others. You Tibetans have a link to Chenresig and to me—I will continue to try to do my best to help you.

“I’ve been very moved by the story of the First Dalai Lama, Gendun Drup, who was a great scholar and adept. He lived to a ripe old age and when his disciples told him there was no doubt he would be born in a Pure Land, he told them that was not what he wished at all. He said he wanted to be where there were unprotected sentient beings, and that he’d be there to help them. I have to take rebirth and it would be better to do so in a place where I can serve others.

“You are making this Long Life Offering to me and praying ‘May you live 10,000 years’, but we know that’s not possible. However, my dreams and other indications have shown that I could live to be 113. I don’t know about that, but I think I can say I’ll live to be 100. So, be happy, be at ease.”

A magnificent Long Life Offering ensued, starting with a recitation of the Praise to the 17 Masters of Nalanda, followed by Trijang Rinpoche’s long eulogy of the garland of lives of the Dalai Lamas reaching back to the early Kings of Tibet and Buddhist masters in India. A ritual involving White Tara was then performed. The Nechung Oracle appeared in trance and there was a seemingly unending procession of people bearing offerings.

The last event of the morning was a ceremony to conclude the Kalachakra Empowerment 2017. Chairman of the Kalachakra Organising Committee, Kalon of the Department of Religion & Culture, Ven Karma Gelek Yuthok read a summary financial statement, noting that a full account would be posted on the Kalachakra 2017 website for all to see.

Actor Richard Gere, long-term student of His Holiness's, staunch friend of Tibet and Chairman of the Board of the International Campaign for Tibet was called on to say a few words:

"I don't think there's anyone here who fails to realise what an extraordinary opportunity this is, to be in Bodhgaya to be taking teachings from His Holiness, to be here with him, to spend these last many days with him and to become completely saturated in his kindness, his love and forgiveness. Hopefully we'll all walk away with a little more love, a little more kindness, a little more warmth in our hearts, a little more wisdom, a little more commitment to keep working very hard to transform our minds and our hearts.

"The great Milarepa once said that the real monastery is in our hearts, and the real Dalai Lama is in our hearts. The more time we spend with him, he completely saturates us with his wisdom and his compassion and his love for us. (Huge applause).

"It's not easy to get to Bodh Gaya, but those of us who made it here have to remember the Tibetans inside Tibet. They are really the focus of our love and compassion above all, above everything else. It's really all for them."

The Sikyong Dr Lobsang Sangay attributed the success of the event to His Holiness's leadership and example. He urged Tibetans in particular to pay close attention to His Holiness's advice, "In this day and age when violence is rife in the world, His Holiness not only preaches non-violence, he puts it into practice. We need to follow his example. May His Holiness soon return to Tibet, may freedom prevail in Tibet. Let us fervently pray that he may yet give the Kalachakra again on the ground in front of the Potala Palace in Lhasa."

Chief Minister of Bihar, Nitish Kumar, had come to Bodhgaya especially to take part in the concluding events for the Kalachakra Empowerment. He linked this to other celebrations that have taken place in the state in the past month, such us the anniversary of the birth of the 10th Sikh Guru, Gobind Singh.

He said the people of Bihar were honoured and privileged to have been able to assist the organising of His Holiness’s 34th Kalachakra Empowerment here in Bodh Gaya. This is the fifth time they have done so. He said His Holiness’s teachings unite people of different cultures and nationalities, while the Kalachakra Empowerment enhances love and compassion in the world. He prayed that His Holiness would live to 113 and looked forward to the Kalachakra Empowerment being held in Bodhgaya again in the future. He also thanked His Holiness for supporting his initiative to prohibit liquor in Bihar.

In his remarks, His Holiness said that after listening to the Chief Minister, he was optimistic about a revival of interest in Buddhism. He suggested that the Nalanda tradition could be revived by Biharis, even though many of the great thinkers of the past seemed to have come from South India. With regard to the Chief Minister’s request that he give the Kalachakra Empowerment in Bodhgaya again, he said he would have to convince him first that he wouldn’t catch a cold.

His Holiness commended the organising committee’s excellent preparations and efficient provision of facilities and arrangements. He said everything had gone very smoothly.

“The most important thing that each and every one can do is to cultivate a warm heart, to commit ourselves to developing a sense of bodhichitta and an understanding of emptiness.

“Finally, I’d like to thank all the Indian police and security forces who have worked efficiently to ensure my security during this event, I have particularly valued the fact that so many of them were happy to return my smile.”

Kalon Choekyong Wangchuk, Vice-Chairman of the Kalachakra Organising Committee, delivered a vote of thanks in Hindi.

link with photos: http://dalailama.com/news/post/1531-avalokiteshvara-permission-long-life-offering-and-conclusion-of-kalachakra-empowerment

A Guide to the Bodhisattva's Way of Life’

Leh, Ladakh, J&K, India, 18 & 19 August 2016 (from news reports) - Almost thirty thousand devotees thronged the Shiwatsel ground to attend teachings by His Holiness the Dalai Lama here today. Four days of teachings, with sessions in the mornings only, have been organized by the Ladakh Buddhist Association of Leh in collaboration with various volunteer organizations.

As a prelude to His Holiness’s teachings, monks and scholars from various monasteries participated in formal debates with each other, employing dialectical methods to explore the niceties of the doctrine.

Beginning his explanation of the 8th century CE Nalanda master Shantideva's ‘Guide to the Bodhisattva's Way of Life’ (Bodhicharyavatara; spyod-jug), His Holiness addressed the congregation on the importance of learning and understanding what the Buddhist scriptures actually teach. “Faith without understanding the essence of what the Buddha taught is merely maintaining tradition as a kind of social custom,” he advised.

“We are not gathered here to witness some sort of performance nor even just to hold a meeting together. We are here to explore the teachings of the Buddha. Therefore, if our endeavours are to be fruitful, both teacher and students must generate a pure motivation. Otherwise we’ll just be wasting our time.”

Under the harsh Ladakhi sun, the crowd, consisting of Ladakhis, Tibetans, Western devotees and tourists, listened to His Holiness call for harmony between all religious traditions. In discussing the benefits of the awakening mind of bodhichitta, he said it is this spirit of awakening, the aspiration to attain enlightenment to benefit all sentient being that motivates the Bodhisattva's way of life. The text he is teaching explains how to cultivate and sustain this altruistic aspiration. There are two aspects to the awakening mind—the aspiration, the wish to awaken and actually engaging in practices that lead to that awakening. These bodhisattva practices are commonly known as the Six Perfections and first among them is the perfection of generosity.

“Every sentient being, including animals, seeks happiness,” His Holiness remarked. “Therefore, showing others respect and trying to understand and help them solve their problems is a source of happiness."

“We have two enemies, the self-cherishing or self-centred mind and the misconception of self. Crucial to Buddhism in general, but especially the Nalanda tradition, is the need to use our intelligence and transform our emotions. This will be a far more effective source of happiness than resorting to the short term pleasures of drinking alcohol or taking recreational drugs.”

His Holiness highlighted the verse in the first chapter of ‘Guide to the Bodhisattva’s Way of Life’ that describes sentient beings’ predicament:

Although seeking to avoid pain,

They run headlong into suffering.

They long for happiness, but foolishly

Destroy it, as if it were their enemy

The teachings will conclude on 20 August. The following day, 21 August, His Holiness will confer the empowerment of Avalokiteshvara—the Bodhisattva embodying compassion.

Continuing to teach Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ His Holiness the Dalai Lama today suggested:

“The more we practice altruism and help others, the more we will benefit ourselves. The resultant peace of mind helps us live longer, able to serve humanity longer.”

He recommended that devotees pray with a good motivation to live longer in order to have greater opportunity to practise the Buddhadharma, cultivate bodhichitta, and attain Buddhahood. He added:

“Right from childhood we are under the influence of destructive emotions. We have an instinct to harm others, to kill insects and so forth, due to our past karma and being habitually driven by negative attitudes.

“From the beginning, we are accustomed to being ignorant about reality and adopt a self-cherishing attitude. Now, due to encountering the teaching of the Buddha, we are awakening from the slumber of ignorance. Therefore, we should try to generate the awakening mind of bodhichitta. In the immediate short term it will bring us peace of mind and better health, while in the longer term it will ensure that we take a higher rebirth.”

As His Holiness came to the end of his explanation, hundreds of monks and members of the public, led by Ganden Tri Rinpoche and Ladakh Buddhist Association President Tsewang Thinles, performed ceremonial prayers for His Holiness’s long life and good health. On behalf of the entire people of Ladakh, Tsewang Thinles expressed thanks to His Holiness for coming and showering his blessings on them. He further requested His Holiness to visit Ladakh again and again in the future.

In his response His Holiness said,

“These prayers made with great faith and devotion will help me live longer, giving me the opportunity to work for the welfare of all sentient beings.”

On 21st August, the last day of the four days of public teachings, His Holiness conferred an Avalokiteshvara empowerment. In the preamble he encouraged Buddhists among his listeners to adopt a vegetarian diet and curtail their use of alcohol. He urged everyone to be more compassionate and sincere and to recognise that we are all brothers and sisters belonging to one human family.

original links with photos: http://www.dalailama.com/news/post/1439-a-guide-to-the-bodhisattvas-way-of-life

http://www.dalailama.com/news/post/1440-guide-to-the-bodhisattvas-way-of-life-concluded

The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 1

Osaka, Japan, 10 May 2016 - As His Holiness the Dalai Lama walked to the hall of the Osaka International Conference Center this morning, well-wishers, mostly Chinese from Taiwan, lined up to greet him. When he walked onto the stage, the hall filled with applause. Once he had sat down he said:

“As you know I’m nearly 81 years old and I have some problems with my knees, so although a teacher ought to prostrate before the Buddha before teaching it is now quite difficult. However, my brain is still sharp. Every day in my practice, I use my intelligence to the full. I think about reality, analyzing, analyzing.”

He remarked that since there was simultaneous translation into Mandarin, Korean, Japanese, Russian, Mongolian and English, he would speak uninterruptedly in his own language.

“All human beings have the capacity to differentiate right from wrong, but when we are under the influence of anger or attachment we lose the ability to discriminate. To fully exercise our intelligence we need a calm mind. Folding our hands and saying ‘I go for refuge ... ‘ is not enough, we need to employ reason. And we tend to be ignorant of the nature of the mind. We need to know how to shape the mind, to transform it from being disturbed to being calm. Cultivating the wisdom of listening, reflection and meditation will help.”

His Holiness remarked that of the various miraculous aspects of the Buddha’s body, speech and mind, it is his teaching that is most effective. He stressed the importance of actually understanding the nature of the Buddha, because, as he said, blind faith is not a basis for transforming the mind. Mere faith does not require much intelligence, and it will not guarantee the survival of the Buddha’s teachings. Applying analysis, on the other hand, will ensure that it lasts long. Sound faith should properly be based on understanding and wisdom.

While the first turning of the wheel of Dharma presented the Four Noble Truths, the second, given on Vulture’s Peak, dealt with the Perfection of Wisdom teachings. These assert that whatever is dependent on other conditions cannot be inherently existent. His Holiness noted that he refers to the Pali and Sanskrit traditions because he feels the terms ‘greater’ and ‘lesser’ vehicles give people a wrong impression. He went on to say that in the Sanskrit tradition all explanations of the basis, path and result are based on reason.

His Holiness expressed admiration for Dharmakirti, a great master of logic and epistemology, who composed seven treatises on valid cognition. Later, Shantarakshita, a foremost master of Nalanda University, furthered this tradition with the establishment of the Yogachara-Svatantrika-Madhyamika school of thought, which combined the Madhyamaka of Nagarjuna and the Yogachara of Asanga with the logic and epistemology of Dharmakirti.

Modern scientists are interested to compare these modes of thought with their own findings. Where the Chittamatra or Mind Only school asserts the unfindability of external phenomena, Quantum Physics suggests that external phenomena depend on the perceiving mind. His Holiness cited what he considers the Buddha’s scientific approach, quoting him as advising his followers not to accept what he said at face value, out of devotion, but to test it through investigation and experiment and only accept it if it makes sense.

Turning to the text he was to teach, His Holiness stated that its main thrust was generating the awakening mind and an understanding of emptiness. The first chapter begins by outlining the benefits of the awakening mind, while the ninth presents an explanation of emptiness to which the preceding chapters are preliminary. It is observed that while compassion focusses on sentient beings; wisdom focusses on enlightenment.

His Holiness advised that his explanation will extend over four days and that it should be regarded as an opportunity to study and learn, not to receive blessings. He noted that Shantideva’s approach to generating the awakening mind, the exchange of self with others, is for those of sharp faculties when compared to the seven point cause and effect approach that Atisha taught. He also advised that since chapter nine of the ‘Guide’ is complicated and difficult, reading Nagarjuna’s ‘Fundamental Wisdom of the Middle Way’ and Chandrakirti’s ‘Supplement to the Middle Way’ would be helpful.

He said he received an explanation of the ‘Guide to the Bodhisattva’s Way of Life’ from Khunnu Lama Rinpoche in 1967. Because he has found it so helpful he teaches it whenever he has the opportunity. But, he said, the key is in applying what it recommends, for example applying what chapter six, which deals with patience, has to say about anger. He recommended that his listeners try to read a little of the text every day and reflect on it as part of their practice.

Setting the text aside for a moment, His Holiness declared:

“First of all, I’m just one of 7 billion human beings alive today. As human beings we are all fundamentally the same. We share a common experience in that we are all born from a mother. We survive because of her care and affection. Scientists working with young infants are coming up with findings that suggest that basic human nature is compassionate. Common sense tells us that even if a family is poor, if they live in an atmosphere of affection they tend to be happy. A wealthy family, well provided for, but afflicted by suspicion and jealousy, tends to be unhappy. Clearly where there is love and compassion, happiness follows.

“We are social animals. We need friends and friendship depends on trust. Showing concern and affection for others is how we establish trust. Because we are interdependent, love and compassion are important in our lives. Recently I was encouraged to hear on the BBC that increasing numbers of young people regard themselves as global citizens.

“Similarly, the creation of the European Union is an instance of nations that once fought each other putting the past behind them and giving priority to their common interests. We could all do well to adopt such a mature approach and regard ourselves as global citizens. Instead we tend to think in terms of ‘us’ and ‘them’, despite, as I mentioned above, the fact that as human beings we are all the same; members of one family.”

Describing education today as focussed on materialistic goals, but with little to say about how to find peace of mind, His Holiness noted that that used to be the province of religion. Today, however, when religion no longer commands the universal appeal it once had, there is a need instead for a secular approach to human values. He mentioned proposals to introduce secular ethics into modern education.

Looking back to the origins of Tibetan Buddhism, His Holiness recalled the efforts of the bodhisattva abbot Shantarakshita working with the adept Guru Padmasambhava and King Songtsen Gampo. Later, after Tibet had fragmented politically, the King of Ngari invited Atisha. He wrote his ‘Lamp for the Path’ and established the Kadampa tradition. ‘Guide to the Bodhisattva’s Way of Life’ is one of the six classic texts of the Kadampas.

“Today, the crucial thing is to study,” His Holiness advised. “In exile, monasteries that only performed rituals in the past have instituted programmes of study. Nuns too have been studying and the first group will shortly graduate and will be awarded Geshe-ma degrees. We all need to be 21st century Buddhists, which means we at least understand the nature of the Buddha, Dharma and Sangha, the teacher, his teaching, the path to cessation, and the community of those who put it into practice.”

Coming back after lunch His Holiness repeated what Khunnu Lama Rinpoche had told him that since it was composed in the 8th century, ‘Guide to the Bodhisattva’s Way of Life’ has been the single most important text for training the mind. He said the point is not to simply recite it, but to put what it says into effect. He glossed the meaning of the term ‘bodhi’ in the title ‘Bodhicharyavatara’ as referring to the abandonment and realization of great enlightenment. He noted the translators’ homage to Manjushri and the author’s pledge to compose the work.

He clarified that we take refuge in the Buddha, Dharma and Sangha in order to achieve liberation. Liberation is the fruit of eliminating the disturbing emotions. It is intense misconception or grasping in the mind that gives rise to the disturbing emotions. He mentioned the American psychiatrist Aaron Beck who told him that when we are angry the object of our anger appears to be totally negative. This impression is 90% mental projection. In other words, conceptual thought exaggerates the nature of the object and provokes anger or attachment.

“I’ve been reflecting and meditating on emptiness for more than 60 years at my teacher Ngodrup Tsognyi’s prompting and I’m aware of what Nagarjuna says:

Through the elimination of karma and affliction there is liberation.

Karma and affliction come from conceptual thought. 

These come from mental fabrication.

Fabrication ceases through emptiness.

The root of all suffering is disturbing emotions and their root is ignorance. Those who wish to pacify suffering should generate wisdom. Verse two of chapter nine says: ‘Truth is recognized as being of two kinds: conventional and ultimate. Ultimate reality is beyond the scope of the intellect. The intellect is called conventional reality.’ The two truths are of the same entity, as the Heart Sutra states: form is emptiness; emptiness is form, and so forth. Chapter nine continues: In the light of this, people are seen to be of two types: the contemplative or yogi and the ordinary person; the ordinary people are superseded by the yogis, which implies that they perceive the ordinary, worldly person’s viewpoint to be incorrect.

His Holiness read rapidly through the first and second chapters. In the first he distinguished between the mind that aspires to awaken and that which ventures to do so. The difference is whether the bodhisattva is engaged in the six perfections. The second chapter, dealing with disclosure of evil stresses the inevitability of death:

Remaining neither day nor night, 

Life is always slipping away 

And never getting any longer, 

Why will death not come to one like me?

Announcing that he had completed the first two chapters, His Holiness repeated that this was an opportunity to study and learn, not just receive blessings. He said what his listeners would gain from these eight sessions could have an impact for their entire lives. He introduced Ven Yangten Rinpoche, who he described as a good young scholar, who would answer whatever questions people had about what had already been read.

Link to part 2:
The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 2

Original link & photos: http://dalailama.com/news/post/1392-beginning-to-teach-guide-to-the-bodhisattvas-way-of-life-in-osaka

His Holiness the Dalai Lama Talks to the Japan Doctors Association

Tokyo, Japan, 4 April 2015 - Having returned to Tokyo from Sapporo this morning, this afternoon His Holiness the Dalai Lama was invited to address not only the live audience in the Japan Doctors Association Hall, but also another 166,000 members across the country online. Moved by the formality of the 500 grave-faced, besuited physicians before him, His Holiness declared that while he usually speaks in English, he would begin in his own Tibetan language. He told them how happy he was to be with them and remarked that although the President of the Japan Doctors Association (JDA) had referred in his introduction to the Dalai Lamas being bodhisattvas, he prefers to think of himself as just a human being. Switching to English, he continued:

“It’s a great honour for me to address such a gathering of people from the field of medicine, because, while almost every human activity can contribute to people’s welfare, doctors and nurses are often able to give people new life. When someone comes to a hospital they don’t come for a picnic, but because they are seeking help for some sort of trouble. And you doctors and nurses are often able to give them a new lease of life.”

He mentioned that there are a variety of medical systems in the world some with origins several thousand years old. Tibetan history records an international conference being held in Lhasa in the 8th century under the auspices of the Tibetan Emperor. It was attended by representatives of the Yunani system from Persia and Afghanistan, of Ayurveda from India and of the Chinese and Tibetan systems. The modern Tibetan medical system seems to have emerged from this event.

His Holiness noted that some ailments respond best to allopathic treatment, but for others Ayurvedic, Tibetan and Chinese treatments may be more effective. He wondered whether a conference of physicians experienced in these different systems today might contribute to human progress.

Despite the earlier formal introduction, His Holiness said he’d like to introduce himself.

“As I said before, I consider myself to be one of the 7 billion human beings alive today. We are physically, mentally and emotionally the same. We all want to live a happy life. While we don’t wish for them we face problems, many of which we have created for ourselves. Why? because we take a narrow rather than a holistic view and because we lack a sense of the oneness of the human family. We are social animals. We all have the potential to develop love and compassion for each other, but we are self-centred. We see others in terms of ‘us’ and ‘them’, taking secondary differences of faith, nationality or race as an excuse. Instead, we need to promote a sense of the oneness of the 7 billion human beings.

“In the past we may have been more or less self-sufficient, but today we are interdependent. Now, the destruction of our neighbours means our destruction too. If we make the interests of the 7 billion human beings our concern, our own interests will naturally be fulfilled.”

His Holiness pointed out that when someone comes to a hospital in search of help, we don’t ask them their faith, nationality or other background, we regard them as human beings in need of help, as patients in need of treatment. He said that we all have this potential to develop unbiased love and concern for other human beings and trying to make people aware of it is his first commitment.

He mentioned that he is also a Buddhist monk who believes that all religious traditions convey a message of love, tolerance and self-discipline. As such they all have the potential to serve humanity. They may adopt different philosophical positions, but even these are directed towards the promotion of love. Therefore, he said, his second commitment is to encouraging inter-religious harmony, something needed more than ever now that increasing numbers of people are killing others in the name of religion.

His Holiness said that his third commitment derives from his being a Tibetan.

“We Tibetans have our own language and system of writing. It happens that today Tibetan is the most accurate language for explaining the Buddhist traditions taught at the great Nalanda University in India. These included philosophy and logic, beside knowledge of the mind and emotions. It’s on the basis of my studies in these traditions that I have been able to engage in conversations with modern scientists over the last 30 years or so. And one result has been that today, many scientists are interested in what the ancient Indian texts have to teach about the mind.”

The first question from the audience asked how we can deal with difficulties we will face in the future. In his reply His Holiness acknowledged that since 1 billion among the 7 billion human beings alive today assert that they adhere to no religious faith, we need to look for new ways to promote a sense of love and affection. All of us, even those who eventually become terrorists, grow up under our mother’s care and affection. But as we grow our natural sense of affection seems to decline. He suggested following the Indian example of taking a secular approach to ethics. This is an approach that respects religious traditions and even the views of those who have no faith, without depending on any of them. He told his listeners that curriculums are being developed with a view to introducing ethics with a secular, universal appeal into our general education systems.

Another physician wanted to know how to cope with emotions and how to decide ethically challenging questions. His Holiness told him that to reduce destructive emotions we need to strengthen constructive emotions. For example, to counter anger we cultivate love and compassion. Reason and common sense will help, but an additional result of developing compassion is an increase in inner strength.

With regard to challenging questions of medical ethics, the important factor is motivation. His Holiness said that he has teased his own doctors about surgery being a form of violence, but we accept it because the motivation is good. He suggested that while it is generally better to avoid abortion, there are occasions when it is the better course of action. He recommended exercising not only compassion in such cases, but wisdom and plain common sense too.

When a psychiatrist asked for advice to prevent suicide, His Holiness quoted a Tibetan master who remarked that the circumstances of some people’s lives are such that it may sometimes be better if their lives are short. He remarked that what makes our human life precious is our marvellous brain. We have an ability to cultivate compassion in a way no other beings can do and this is why suicide seems such a loss.

He pointed out that modern urban life is lonelier than, for example, life in an Indian village. In the village a suicidal person would likely find more community support and understanding. He recalled a conference he attended about 15 years ago in San Francisco that discussed crime amongst youth. The unanimous consensus was that a root cause was a general lack of affection in society. Perhaps the same applies to the incidence of suicide. He suggested that unfulfilled desire, competition and stress may be contributory factors too.

Senior doctors sought His Holiness’s advice about the impending crisis over the imbalance in numbers of elderly retired over young working members of society. He told them of a project he’d heard about in Sweden in which the elderly have a role looking after children. It results in mutual benefit. The children learn from the older people’s experience while their parents are working, and the stimulus the young provide to the old offsets the mental decline that would otherwise take place.

Coming back to the importance of secular ethics, His Holiness mentioned that it is important to teach young people at school that violence is a fruitless approach to solving problems. The use of violence and force inevitably entails unanticipated consequences and rarely a solution. It would be much better if children grew up accustomed to the idea that the proper way to resolve problems is through dialogue, through reaching a mutually agreeable solution.

Finally, His Holiness quoted the Tibetan saying about the well-qualified doctor whose treatment is less effective because he’s aloof compared to the less-qualified doctor whose treatment is more successful because he is warm-hearted. He cited his own experience of feeling more confident and likely to recover quickly when doctors and nurses engage with warm-heartedness, as opposed to those who make him feel like they are just repairing a machine.

“But,” he added, “just as we say we don’t teach the alphabet to the Buddha, you are the doctors and I’m sure this is something you already know.”

There were words of thanks and His Holiness offered all the participants on the stage a silk scarf. Outside, in the forecourt, His Holiness and the President of the JDA planted a tree to commemorate his visit.

original link with photos http://www.dalailama.com/news/post/1258-his-holiness-the-dalai-lama-talks-to-the-japan-doctors-association

His Holiness the Dalai Lama is Given a Warm Welcome at Palpung Sherabling

Upper Bhattu, Himachal Pradesh, India, 11 March 2015 - Well-wishers, Tibetan and foreign were gathered outside the gate to His Holiness the Dalai Lama’s residence to see him off this morning. Other small groups were waiting see him as he drove down the bumpy Dharamsala roads. Outside Gyutö Tantric College more than 100 monks waited to greet him as he passed, white silk scarves and incense in their hands. At Gopalpur, the entire population of the TCV School, hundreds of children and staff lined the road for 200 metres or more, smiles on their faces and their hands folded together in respect.

More than 30 nuns greeted him near Dongyu Gatsal Ling Nunnery, while at the end of the road to the Khampagar community at Tashi Jong, there were 2-300 monks, nuns and lay-people, young and old patiently waiting to see His Holiness pass. As the road wound up through the forest and he neared his destination at Palpung Sherabling, there were more people, welcome arches, clouds of incense and scattered flowers.

Tai Situ Rinpoche and Jamgon Kongtrul Rinpoche received His Holiness when he reached Sherabling. They escorted him into the covered courtyard, filled with more people, past the roaring snow lions that guard the steps and up to the assembly hall of the monastery. At the entrance he ceremoniously cut the ribbon and pushed the doors open. Inside the guests included past and serving Kalons, members of the Assembly of Tibetan People’s Deputies (ATPD), and officers of the Central Tibetan Administration, Lamas, monks and nuns of several nearby institutions besides those who belong to Sherabling.

Once His Holiness had taken his seat on the high throne before a colossal statue of Maitreya Buddha, prayers and praises were recited. Situ Rinpoche personally constructed a mandala of grains as the offering of the mandala of the universe was recited and offered it with the representations of the body, speech and mind of the enlightened ones.

In his words of welcome, Situ Rinpoche praised the Dalai Lamas’ bodhisattva deeds, starting with Gendun Drup and including the 5th Dalai Lama, who took responsibility for the welfare of the Tibetan people. He recalled a connection between his predecessor and the 13th Dalai Lama. He acknowledged that during recent difficult times, His Holiness the present Dalai Lama has upheld a non-sectarian approach as interest in Buddhism has spread across the world. Since 1959, tens of thousands of Tibetans have settled in India due to His Holiness’s vision and kindness with the kind support of the people and government of India. Later, he said, His Holiness’s and the 16th Gyalwa Karmapa’s views converged in the recognition of Orgyen Trinley Dorje as 17th Gyalwa Karmapa.

“In 1991, when we built this temple with its statue of Maitreya, we invited you to come and that wish is realised today,” Tai Situ Rinpoche concluded. “We offer you our deep thanks, request you to live long and ask you to keep us in your heart.”

Auspicious readings by Khenpo Jamyang Lodoe followed. Khenpo Gyaltsen Phuntsok gave an introduction to Palpung Monastery, in which he mentioned that both the 1st Karmapa and the 5th Dalai Lama made predictions about Situ Rinpoche and the founding of Palpung. After Palpung Monastery had been destroyed in Tibet, Sherabling was established. There is now a monastery, nunnery, college and retreat centre here and more than 180 related centres and branches around the world.

Lopon Karma Dakpa gave a presentation of the Sutra tradition. Ven Choeying Kunkyap spoke about the Tibetan medical tradition with its origins at the time of King Nyatri Tsenpo, the work in the 11th century CE of the Yuthoks and the previous Situ Rinpoche’s efforts to bring different Tibetan medical systems together. Ven Ngawang spoke about the Astrology tradition that is upheld here and Lama Sherab Dreme described the grammar traditions that came from the study of Sanskrit and the work of the 8th Situ, Situ Panchen who composed a grammar treatise that is regarded as a classic today. He was also instrumental in the founding of the Dergey printing press.

In his address, the Minister for Religion and Culture in the Central Tibetan Administration, Pema Chinjor, recalled His Holiness the Dalai Lama speaking at the first meeting of the Tibetan Youth Congress of the treasure Tibetans had to offer the world in their Buddhist traditions. He said that as a young man it did not mean much to him, but later he has come to understand how right His Holiness was. He emphasised the importance of ensuring that teachers are well qualified and that each Tibetan Buddhist tradition preserves its own unique features.

Penpa Tsering, Speaker of the ATPD said His Holiness’s presence at Sherabling was cause for celebration. He expressed the hope that progress in learning and spiritual practice should not decline, noting that quality is as important as numbers amongst monks and nuns.

In his address, His Holiness mentioned that the successive Situ Rinpoches have been of service to the Dharma and sentient beings. His establishment of this monastery, with its opportunities for study and practice are evidence of this. He said:

“When we think about Nalanda, what comes to mind is a centre of learning and study, not just a place where rituals were performed. Similarly, Tai Situ Rinpoche has taken practical steps to support the study of the 5 sciences here.

“Tibetan Buddhism may not be suitable for everyone as a spiritual tradition, but within Tibetan culture is knowledge, such as Tibetan medicine, with its medications made from natural substances, that has the potential to benefit many people.

“Buddhism is not just about blind faith. It’s about transforming the mind through training. And what is transformed and what does the transforming is the mind. The emotions that disturb our minds cannot be overcome by money; we have to understand how the mind works and how to achieve peace of mind. This is why increasing numbers of people today are interested in psychology, the science of mind and the Buddhist understanding of mind as revealed in the Nalanda tradition.”

He spoke of efforts that have been made to extract material from the Kangyur and Tengyur, the collections of the Buddha’s teachings and commentaries to them, that relates to philosophy, science and religious practice. He said that the philosophical and scientific material can be studied on an academic basis by anyone who is interested. He also mentioned the resonance between the Middle Way - Madhyamaka - School view, expressed by Chandrakirti, that while nothing exists independently, things do exist conventionally and the Quantum Physics’ view that nothing can be found objectively. Likewise the suggestion that observer and observed are of one substance relates to the Mind Only - Chittamatrin - view that rejects external existence. His Holiness said that it is on the basis of such comparisons that he is encouraging Dharma centres to become more like academic centres of learning.

On his way to the residence where he was offered lunch, His Holiness visited the Library on the floor above the assembly hall and above it the mandala hall, where he recited verses of consecration and scattered rice and flowers.

During the afternoon there were presentations of debate by groups of monks and nuns and discussions of language and grammar and the Perfection of Wisdom, which His Holiness listened to with interest. The session ended with words of thanks.

Tomorrow, His Holiness will offer a Long-Life Blessing and the transmission of Atisha’s ‘Lamp of the Path to Enlightenment’.

original link with photos http://www.dalailama.com/news/post/1243-his-holiness-the-dalai-lama-is-given-a-warm-welcome-at-palpung-sherabling

Dalai Lama: Reading a Jataka Tale on the ‘Day of Miracles’

Dharamsala, HP, India, 5 March 2015 - Since it was the 15th day of the first Tibetan month, the full moon day, early this morning His Holiness the Dalai Lama joined the assembled monks and nuns in the Tsuglagkhang at Thekchen Chöling for the bi-monthly Sojong or ‘restoration and purification’ ceremony. At about 8 o’clock he was escorted down to the courtyard in front of the temple, beneath a ceremonial golden umbrella. While most of the monks and nuns stayed upstairs in the temple, where they could follow the proceedings on a video feed, the temple courtyard was packed with lay-people; Tibetans and visitors from many parts of the world.

After reciting verses of homage to the Buddha, Maitreya, Nagarjuna, Atisha and the lineage gurus, His Holiness began:

“This Great Prayer Festival, which is held at this time every year, was established by Je Tsongkhapa in 1409. Although there have been times when we couldn’t observe it, in 1959, we escaped to India after the festival had taken place in Lhasa. Once in exile we were able to revive it. It reminds us of the Buddha’s great deeds in India. Today in particular we remember the occasion when he defeated six proponents of other doctrines in a display of miracles at Shravasti. There is also a tradition of recalling his deeds in lives prior to his becoming a Buddha, during his career as a bodhisattva, by reading from the Jataka Tales.”

His Holiness mentioned that the Jatakamala and the Tibetan equivalent of the Dhammapada, the Udanavarga, were among the six principal texts of the Kadampa tradition founded by Dromtonpa. These also included Shantideva's ‘Guide to the Bodhisattva's Way of Life' and ‘Compendium of Training', Asanga's ‘Bodhisattva Grounds' and Maitreya's ‘Ornament of Sutras'. He suggested we take inspiration from the bodhisattva’s conduct as related in the Jataka tales.

“For a Buddhist teaching to become a Buddhist practice,” His Holiness advised, “we need to cultivate a good motivation, such as the wish to become enlightened to be able to help all sentient beings. With such a motive, our recitation of prayers and mantras and whatever else we do will be a Buddhist practice. Here in the twenty-first century we place great value on education. As Buddhists we need to be curious and sceptical. We need intelligence and logical analysis. On that basis our faith will be based on reason and we’ll develop a wish to be free of cyclic existence and to become enlightened for the sake of other beings.”

His Holiness quoted the Buddha as saying that his followers should not take his words for granted because he said them. They should check them, analyse his teaching as a goldsmith tests gold. His Holiness pointed out that while great beings founded other religious traditions, none of them encouraged their followers to question and verify their teachings the way the Buddha did.

His Holiness remarked that Tibetan Buddhism as a whole is part of the Nalanda tradition, that Nalanda was the source of Buddhism in Tibet the way a spring in the mountains is the source of a river. He said all the Buddhist traditions in Tibet, and even the Bön tradition today, trace back to Nalanda. He said Tibetans follow the this tradition not only in name, but in closely studying and comparing the works of the great masters from Nalanda University. Since Tibetan masters later compiled books of tenets, Tibetans became well-versed in the different philosophical points of view propounded by these masters.

“We have to examine whether an instruction is beneficial and if we conclude that it is helpful, cultivate it,” he advised. “The Dharma implies something that saves us from suffering, something that holds us back from suffering. It consists of corrective measures we can take to effect transformation within ourselves.”

He explained that as human beings we have minds that enable us to think. Animals largely depend on their five senses, but don’t think very much, whereas neuroscientists today suggest that we have far from fully explored the potential of the human brain. On the other hand it can work against us. His Holiness cited cases he has met of people who have everything they could want on a material level, who nevertheless remain unhappy. Animals that are not in obvious danger are generally quite relaxed compared to human beings caught up in preconceptions and projections that disturb their peace of mind. He suggested we use our marvellous potential to create happiness instead.    

As social animals we need love and affection from birth to survive. We are interdependent; we rely on others throughout our lives. If we show love and affection to others and help them, we help ourselves. Being honest and good-hearted brings trust and trust brings friends.

“All our religious traditions,” His Holiness observed, “teach love, compassion, tolerance and self-discipline. I have many Christian, Muslim, Jewish and Hindu friends who are dedicated to helping others and living in contentment. This much they share, while they differ in their philosophical views. I admire the idea that having been created by a God who embodies infinite love, we have a spark, an inspiration to show others love ourselves. The Buddha, on the other hand, said that what happens is up to us. If we help others, we create happiness. If we do harm the result is suffering.”

His Holiness went on to discuss the 16 attributes of the Four Noble Truths and the Twelve Links of Dependent Origination. He concluded that the Buddhist philosophical view can be summarized as dependent origination, while Buddhist conduct is non-violence; to avoid doing harm. To understand this requires study.

The reading of the Jataka Tales during the Great Prayer Festival had yesterday reached the Thirtieth tale. Today, His Holiness read from the Thirty-first concerning a Prince who with great courage overcomes an evil being. It ended with the King, the Prince’s father, concluding that his son had the requisite clarity, humility and compassion for others to rule the kingdom and confirming him as his heir.

His Holiness then led the assembly in a short ceremony for generating the awakening mind of bodhichitta based on the common verse:

I go for refuge until I am enlightened
To the Buddha, the Dharma and the Highest Assembly
Due to the collection of merits accumulated by me and by others,
May I achieve enlightenment to benefit all sentient beings.
In conclusion he remarked:

“Just as we rely on food and drink to survive, we need to recall bodhichitta in order to become a Buddha. If you recite this verse regularly it will make your practice effective.

“Those of you who have come from Tibet, others who are still there and Chinese Buddhists, remember that it’s good to recite the mantras of Shakyamuni Buddha, Chenrezig, Tara, Guru Rinpoche and the Seven Line Prayer to him, the Praise to the Twenty-one Taras and Dependent Arising: A Praise of the Buddha by Je Tsongkhapa.”

Formal prayers of dedication were chanted and His Holiness returned to his residence.

Original link with photos http://dalailama.com/news/post/1242-reading-a-jataka-tale-on-the-day-of-miracles

The Six Perfections

By The Dalai Lama

1. Generosity
The first among the six perfections is generosity. Generosity is of three types: giving material aid, giving dharma, and protecting from fear. "Giving dharma" refers to the giving of teachings to other sentient beings out of the pure motivation to benefit them. The phrase does not only refer to high lamas giving teachings seated on high thrones. You should not have the notion that dharma teachings should be preceded by impressive rituals such as the blowing of conch shells and the like. Rather, any instruction given out of compassion and a kind heart by anyone is considered generosity of the dharma.

Giving away one's own possessions without even the slightest touch of miserliness and without any hope for reward is part of the practice of generosity. It would be very beneficial, if you want to practice generosity, to make offerings to sick patients and also to the monastic universities which have philosophical study programs and which train many young monks for the practice of dharma.

The practice of generosity should be undertaken by giving away what you can afford. You should enhance and develop your thought of generosity to such an extent that eventually you will be able to part with even your own body which you hold most precious, without the slightest trace of apprehension or possessiveness. As in any practice, it is important right from the beginning never to be discouraged, never to think that you will not be able to do it.

Protecting someone from fear or danger is the giving of fearlessness, as is saving people from illness and so forth. The practice of rituals for the purpose of overcoming illness could also justifiably be called the giving of fearlessness. Basically one's own karmic actions are responsible for one's harm and suffering. If you have definite indications of being harmed by certain spirits, then — instead of doing rituals — the most effective way to overcome the difficulty is to practice compassion towards the forces that harm you. Such occasions give you new opportunities to practice your compassion, which is far more powerful than performing rituals.

Although we Tibetans talk about the law of cause and effect and the Buddha's doctrine, when a difficult situation really presses us we often like to blame it on the harm of spirits. It is far better to have fewer superstitions and more faith in the law of causality.

2. Morality
Next is the practice of morality. Lay people should engage in the practice of morality by abstaining from the ten negative actions — if possible, all ten. But if this is not possible, then at least taking the life of others, telling lies, and indulging in sexual misconduct should be avoided; these are very detrimental, not only for the individual but also for the peace and calmness of a community. Divisive talk is very destructive; it causes a lot of conflict and misunderstanding within a community, and between different communities and different people. Therefore, it is a great obstacle to peace and happiness of mind. The same is true of telling lies. Senseless gossip, although not so destructive from one point of view, is seen from another to be very harmful, as it wastes so much of your precious time. You should also avoid harsh speech and covetousness, as well as harmful intent and holding perverted views. "Perverted views" refers to incorrect views that deny the existence of life after death and the law of causality.

Also, as Nagarjuna recommends in his Ratnavali (Precious Garland), it is important to avoid taking alcoholic drinks. In Tibet, because of the lack of relaxation available under the repressive Chinese rule, some people indulge in taking alcohol, which is very injurious. Buddha himself has said that those who regard him as their master should never take an alcoholic drink, even as little as fits on the tip of a blade of grass.
Gambling is also very injurious; it involves all sorts of negative actions like telling lies, being covetous, and using harsh speech. Because many negative actions ensue from gambling, Nagarjuna taught that gambling is very destructive.

The same is true of smoking. Even the modern doctors speak of the destructive effect of smoking on one's health. Smoking is an addiction; it is not as if we could not survive if we did not smoke. Nor is it like taking tea. Because tea is a key part of our diet, if we are told by the doctor not to drink it, we have to find something as an alternative. But smoking is completely different: we do not need to smoke at all. Because of their misconceptions and the bad habit of smoking, some people even find the smell of tobacco quite nice. Smoking is very bad for the purse, too. Rather than smoke, it would be better to go for a picnic and enjoy a nice lunch or dinner. This is not religious talk —the issue is one of health. It would be better right from the beginning not to indulge in and develop the addiction to tobacco.

3. Patience
There are different types of patience: the patience of being indifferent to the harm inflicted by others, the patience of voluntarily accepting hardship, and the patience developed through reasoned conviction in the dharma. Practitioners of dharma should have these types of patience — they should be able to endure hardship — but adopting such patience does not mean that they should not take precautions for their health.

When you have a sickness, right from the beginning it is better to treat it by going to doctors and taking medicine. It is no good leaving matters to the last moment, which is, in part, a habit of Tibetans. Because in Tibet there were very few doctors, when someone became sick, people would advise the person to take more food and have a good rest. This is inadequate advice. It is more important to look into the causes of the illness and apply corrective measures. Taking care of your health is very important.

At the same time, meditators and students should have the patience which can voluntarily accept hardship; without such patience they will never be successful in their studies. Gungthang Jampeyang said:

Should you wish to be learned in the ways of avoiding delusions and attaining liberation,

And achieve the glory of an eloquent scholar confident amidst any assembly,

Accept with patience the hardships involved. For the leisurely lifestyle of the present,

Totally attached to the pleasures of delicacies, drinks and excessive sleep,

Will get you nowhere.

Similarly, the patience of being indifferent to harm inflicted by others is especially important, because Buddha's doctrine is rooted in compassion. Therefore, you should be able to forbear and endure the harm inflicted by others. Buddha said that those who retaliate against harm inflicted by others are not his followers. You should also view all the harm that you face and that is inflicted by others — as well as the adverse circumstances that you experience — as a manifestation and ripening of your own negative actions. Doing this will enable you to endure the suffering with greater patience. When facing difficulties such as illnesses and adverse circumstances, it is very important to reflect on the law of causality, and conclude that these are the consequences of your own doings in the past.

This conclusion will protect you from having all sorts of superstitions or unnecessary mental anxieties, but this does not mean that you should not work toward the relief of the problems.

Some people misunderstand the concept of karma. They take the Buddha's doctrine of the law of causality to mean that all is predetermined, that there is nothing that the individual can do. This is a total misunderstanding. The very term karma or action is a term of active force, which indicates that future events are within your own hands. Since action is a phenomenon that is committed by a person, a living being, it is within your own hands whether or not you engage in actions.

There are differing techniques for various types of practitioners. For some it is effective, when facing adverse circumstances, to reflect that these are due to the nature of suffering and are the natural consequences of being in the cycle of existence. Others could view adverse circumstances as the ripening of their own negative actions and could wish that by the experience of these sufferings all other sentient beings will never undergo such experiences in the future.

4. Joyous Effort
If one has the faculty of joyous effort, one will be able to accomplish the task that one has originally set out to do. Therefore, this faculty is very important for a spiritual practitioner. Generally speaking, there are three types of joyous effort: (1) armor-like joyous effort; (2) joyous effort in gathering virtues; and (3) joyous effort in working for others. The main obstacles to the development of these efforts are the different levels of laziness — primarily the laziness of procrastination, and the lazinesses stemming from indolence and from a sense of inferiority.

5. Concentration
Since the practices of concentration and wisdom are treated in separate chapters, only a brief explanation of these is given here.
Generally speaking, concentration refers to a faculty of single-pointedness of the mind that serves as a powerful basis for any given meditation. It is of two types, based on differing functions: mundane and super-mundane concentrations.

6. Wisdom
Wisdom refers to an analytic faculty of the mind that allows a probing into the deeper nature of things. Broadly speaking, it is of two kinds: the wisdom examining the ultimate nature of phenomena, and the wisdom examining the conventional or relative nature of phenomena.

THE FOUR RIPENING FACTORS

The four ripening factors refer to the four principal factors that bodhisattvas employ in attracting disciples and enhancing their spiritual potentials. These are:
(1) giving material aid
(2) speaking eloquently
(3) always giving the right counsel
(4) setting an example by living the principles taught. It is through these skillful means that the compassionate bodhisattvas work for the welfare of all other beings.

The Path to Bliss: A Practical Guide To Stages Of Meditation


This article was excerpted from The Path to Bliss, ©1991,2003, by Dalai Lama.
Thanks to Innerself.com for this article. Original link: http://innerself.com/Spirituality/dalai_lama_53104.htm